Two of the Wisdoms for Revealing the Qur’an to the Prophet: Tafsir al-Shinqitee

Imam Muhammad al-Ameen al-Shinqitee wrote in his tafsir of surah al-Nahl:

قوله تعالى : وأنزلنا إليك الذكر لتبين للناس ما نزل إليهم ولعلهم يتفكرون ، المراد بالذكر في هذه الآية : القرآن ; كقوله : إنا نحن نزلنا الذكر وإنا له لحافظون [ 15 \ 9 ] . ـ

Allah’s statement:

وَأَنزَلْنَا إِلَيْكَ الذِّكْرَ‌ لِتُبَيِّنَ لِلنَّاسِ مَا نُزِّلَ إِلَيْهِمْ وَلَعَلَّهُمْ يَتَفَكَّرُ‌ونَ

And We revealed to you (O Muhammad) the dhikr that you may make clear to the people what was sent down to them and that they might give thought. [16:44]

The intended meaning of al-dhikr in this ayah is the Qur’an, just as in His statement:

إِنَّا نَحْنُ نَزَّلْنَا الذِّكْرَ‌ وَإِنَّا لَهُ لَحَافِظُونَ

Indeed, it is We who sent down the Qur’an and indeed, We will be its guardian. [9:15]

وقد ذكر – جل وعلا – في هذه الآية حكمتين من حكم إنزال القرآن على النبي – صلى الله عليه وسلم – : ـ

And in this ayah Allah mentioned two wisdoms from among the wisdoms of revealing the Qur’an to His prophet (ﷺ): Continue reading

Referring issues back to their experts – Imam al-Sa’di

Allah says in surah al-Nisaa’:

وَإِذَا جَاءَهُمْ أَمْرٌ‌ مِّنَ الْأَمْنِ أَوِ الْخَوْفِ أَذَاعُوا بِهِ ۖ وَلَوْ رَ‌دُّوهُ إِلَى الرَّ‌سُولِ وَإِلَىٰ أُولِي الْأَمْرِ‌ مِنْهُمْ لَعَلِمَهُ الَّذِينَ يَسْتَنبِطُونَهُ مِنْهُمْ ۗ وَلَوْلَا فَضْلُ اللَّـهِ عَلَيْكُمْ وَرَ‌حْمَتُهُ لَاتَّبَعْتُمُ الشَّيْطَانَ إِلَّا قَلِيلًا

And when there comes to them information about [public] security or fear, they spread it around. If only they had referred it back to the Messenger or to those of authority among them, then the ones who [can] draw correct conclusions from it would have known about it. And were it not for the favor of Allah upon you and His mercy, you would have followed Shaytaan, except for a few. [4:83]

Commenting on this in his famous book of tafsir, Imam ‘Abd al-Rahman al-Sa’di wrote:

هذا تأديب من الله لعباده عن فعلهم هذا غير اللائق. وأنه ينبغي لهم إذا جاءهم أمر من الأمور المهمة والمصالح العامة ما يتعلق بالأمن وسرور المؤمنين، أو بالخوف الذي فيه مصيبة عليهم أن يتثبتوا ولا يستعجلوا بإشاعة ذلك الخبر، بل يردونه إلى الرسول وإلى أولي الأمر منهم، أهلِ الرأي: والعلم والنصح والعقل والرزانة، الذين يعرفون الأمور ويعرفون المصالح وضدها. ـ

This is a chastisement from Allah to His slaves for their committing an act which was inappropriate.[1] And when an issue comes to them from among the issues of importance and public well-being related to (public) safety and the secrets of the believers or concerning fear of a crisis for them, in order that they may be fortified and not take part in spreading that news it is befitting for them that they should refer it back to the Messenger and to those in authority among them – the experts: those of ‘ilm, sincerity, intelligence and poise, those who know the issues and know the pros and cons. Continue reading

What Allah has told us in His Book is sufficient: Ibn Kathir

The tafsir of ibn Kathir has been widely praised for it’s upright methodology and adherence to authentic statements in explaining the Speech of Allah. In the midst of discussing some of the ayaat at the beginning of surah al-Isra, specifically those that mention the Banu Israa’eel‘s defeat in previous times by an unidentified enemy, Ibn Kathir begins by presenting the differing views of the mufassiroon on this enemy’s identity, and then he makes the following point:

وقد وردت في هذا آثار كثيرة إسرائيلية لم أر تطويل الكتاب بذكرها؛ لأن منها ما هو موضوع، من وضع بعض زنادقتهم، ومنها ما قد يحتمل أن يكون صحيحًا، ونحن في غُنْيَة عنها، ولله الحمد. وفيما قص الله تعالى علينا في كتابه غنية عما سواه من بقية الكتب قبله، ولم يحوجنا الله ولا رسوله إليهم. وقد أخبر الله تعالى أنهم لما بغوا وطغوا سلط الله عليهم عدوهم، فاستباح بَيْضَتَهم، وسلك خلال بيوتهم وأذلهم وقهرهم، جزاء وفاقًا، وما ربك بظلام للعبيد؛ فإنهم كانوا قد تمردوا وقتلوا خلقا من الأنبياء والعلماء.

Many reports from Jewish sources were narrated about this, but I did not want to make this book too long by mentioning them, because some of them are fabricated, concocted by their heretics, and it is possible that some of them are accurate, but we have no need of them, alhamdulillaah. What Allah the Exalted has told us in His Book  is sufficient and we have no need of what is in the other books that came before. And neither Allah nor His Messenger required us to refer to them. Allah informed us that when they [the Banu Israa’eel] committed transgression and aggression, Allah gave their enemies power over them, to destroy their country and enter the innermost parts of their homes, and to humiliate them and subject; a befitting punishment. And your Lord is never unfair or unjust to His servants, for they had rebelled and killed many of the Prophets and scholars.

  [Tafsir ibn Kathir 5/47]

See also: The two blindnessess and deafnesses of Banu Israa’eel: Imam al-Shinqitee

See also: The condition of the Europeans at the end of time

See also: How and Why the Sahabah used Israa’eeliyyaat Narrations: Sheikh Muhammad Bazmool

Shaytaan’s address to the disbelievers at the end of time: Tafsir al-Sa’di

In surah Ibrahim, Allah informs us of some of the affairs of the unseen and events which will occur in the future when He says:

وَقَالَ الشَّيْطَانُ لَمَّا قُضِيَ الْأَمْرُ‌ إِنَّ اللَّـهَ وَعَدَكُمْ وَعْدَ الْحَقِّ وَوَعَدتُّكُمْ فَأَخْلَفْتُكُمْ ۖ وَمَا كَانَ لِيَ عَلَيْكُم مِّن سُلْطَانٍ إِلَّا أَن دَعَوْتُكُمْ فَاسْتَجَبْتُمْ لِي ۖ فَلَا تَلُومُونِي وَلُومُوا أَنفُسَكُم ۖ مَّا أَنَا بِمُصْرِ‌خِكُمْ وَمَا أَنتُم بِمُصْرِ‌خِيَّ ۖ إِنِّي كَفَرْ‌تُ بِمَا أَشْرَ‌كْتُمُونِ مِن قَبْلُ ۗ إِنَّ الظَّالِمِينَ لَهُمْ عَذَابٌ أَلِيمٌ – وَأُدْخِلَ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ جَنَّاتٍ تَجْرِ‌ي مِن تَحْتِهَا الْأَنْهَارُ‌ خَالِدِينَ فِيهَا بِإِذْنِ رَ‌بِّهِمْ ۖ تَحِيَّتُهُمْ فِيهَا سَلَامٌ

And the Shaytaan will say when the matter has been concluded, “Indeed, Allah had promised you the promise of truth. And I promised you, and I betrayed you. But I had no authority over you except that I invited you, and you responded to me. So do not blame me; but blame yourselves. I cannot be called to your aid, nor can you be called to my aid. Indeed, I deny your association of me [with Allah] before. Indeed, for the wrongdoers is a painful punishment.” And those who believed and did righteous deeds will be admitted to gardens beneath which rivers flow, abiding eternally therein by permission of their Lord; and their greeting therein will be, “Peace!” [14:22-23]

Imam ‘Abdur-Rahman bin Naasir al-Sa’di, in his book of tafsir, wrote the following explanation of these ayaat:

أي‏:‏ ‏{‏وَقَالَ الشَّيْطَانُ‏}‏ الذي هو سبب لكل شر يقع ووقع في العالم، مخاطبا لأهل النار ومتبرئا منهم ‏{‏لَمَّا قُضِيَ الْأَمْرُ‏}‏ ودخل أهل الجنة الجنة وأهل النار النار‏.‏ ‏{‏إِنَّ اللَّهَ وَعَدَكُمْ وَعْدَ الْحَقِّ‏}‏ على ألسنة رسله فلم تطيعوه، فلو أطعتموه لأدركتم الفوز العظيم، ‏{‏وَوَعَدْتُكُمْ‏}‏ الخير ‏{‏فَأَخْلَفْتُكُمْ‏}‏ أي‏:‏ لم يحصل ولن يحصل لكم ما منيتكم به من الأماني الباطلة‏.‏

Meaning “And the Shaytaan will say” – and he is the cause of every evil which occurs and which has occurred in the world – addressing the people of the fire and disassociating himself from them “when the matter has been concluded” and the people of al-Jannah have entered al-Jannah and the people of the fire have entered the fire. ““Indeed, Allah had promised you the promise of truth” on the tongues of His messengers and you did not obey it, for if you had obeyed it then you would have achieved a great achievement. “And I promised you” good “and I betrayed you” – meaning: you did not obtain – and you never will obtain – what you intended to achieve from these futile hopes.

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“And whatever the Messenger gives you, take it, and whatever he forbids you, abstain”: Tafsir al-Qurtubi

Allah commands His slaves in surah al-Hashr:

وَمَا آتَاكُمُ الرَّ‌سُولُ فَخُذُوهُ وَمَا نَهَاكُمْ عَنْهُ فَانتَهُوا

“And whatever the Messenger gives you, take it, and whatever he forbids you, abstain.” [59:7]

Imam al-Qurtubi, in his book of tafsir, mentions this ayah and writes:

وقال ابن جريج‏:‏ ما آتاكم من طاعتي فافعلوه، وما نهاكم عنه من معصيتي فاجتنبوه‏.‏ الماوردي‏:‏ وقيل إنه محمول على العموم في جميع أوامره ونواهيه؛ لا يأمر إلا بصلاح ولا ينهى إلا عن فساد‏.‏ قلت‏:‏ هذا هو معنى القول الذي قبله‏.‏ فهي ثلاثة أقوال‏.‏

Ibn Juraij said, “Whatever he gives you of obedience, then do it, and whatever he forbids you of disobedience, then avoid it.” al-Maawardi said, “And it is said that this statement is applied generally to all of his [the Messenger’s] commands and prohibitions. He does not command anything except what brings good and he does not prohibit anything except for what is corrupt.” I [Imam al-Qurtubi] say, “What has preceded is the meaning of this statement, and there are three statements [about this which will follow].”

 قال المهدوي‏:‏ قوله تعالى‏{‏وما آتاكم الرسول فخذوة وما نهاكم عنه فانتهوا‏}‏ هذا يوجب أن كل ما أمر به النبي صلى الله عليه وسلم أمر من الله تعالى‏.‏ والآية وإن كانت في الغنائم فجميع أوامره صلى الله عليه وسلم ونواهيه دخل فيها‏.‏ وقال الحكم بن عمير – وكانت له صحبة – قال النبي صلى الله عليه وسلم‏:‏ ‏(‏إن هذا القرآن صعب مستصعب عسير على من تركه يسير على من اتبعه وطلبه‏.‏ وحديثي صعب مستصعب وهو الحكم فمن استمسك بحديثي وحفظه نجا مع القرآن‏.‏ ومن تهاون بالقرآن وحديثي خسر الدنيا والآخرة‏.‏ وأمرتم أن تأخذوا بقولي وتكتنفوا أمري وتتبعوا سنتي فمن رضي بقولي فقد رضي بالقرآن ومن استهزأ بقولي فقد استهزأ بالقرآن قال الله تعالى‏{‏وما آتاكم الرسول فخذوة وما نهاكم عنه فانتهوا‏}‏‏)‏

Al-Mahdoui said, “Allah’s statement, ‘And whatever the Messenger gives you, take it, and whatever he forbids you, abstain,‘ this necessitates that everything that the Prophet (ﷺ) commanded is a command from Allah the Exalted. And the ayah, even though it is about the spoils of war, applies to all commands of the Prophet (ﷺ) and his prohibitions.”… Continue reading

The Mahdi will be from the offspring of al-Hasan: Ibn al-Qayyim

Ibn al-Qayyim, in his book al-Manaar al-Muneef, while collecting the different views of the Mahdi, brings this as the opinion of Ahl al-Sunnah:

أنه رجل من أهل البيت النبي ﷺ ، من ولد الحسن بن علي ، يخرج في آخر الزمان ، وقد امتلأت الارض جوزا وظلما ، فيملؤها قسطا و عدلا ، وأكثر الأحاديث على هذا تدل.

He is a man from the ahl al-bait (household) of the Prophet (ﷺ), from the children of al-Hasan ibn ‘Ali, who will come at the end of time. And the earth will have been filled with injustice, so he will fill it with justice, and most of the ahaadeeth show this.

في كونه من ولد الحسن سِرٌّ لطيف ، وهو أن الحسن رضي الله تعالى عنه ترك الخلافة الله ، فجعل الله من ولده من يقوم بالخلافة الحق المتضمنة للعدل الذي يملأ الأرض ، وهذه سنة الله في عباده : أنه من ترك لأجله شيئا أعطاه الله ، أو أعطى ذريته أفضل منه ، وهذا بخلاف الحسين رضي الله عنه ، فإنه حرص عليها ، وقاتل عليها فلم يظفر بها ، والله أعلم

In his being from the offspring of al-Hasan is a subtle wisdom, and that is that al-Hasan (raadi Allaahu ta’aala ‘anhu) abdicated the khilaafah, so Allah then made someone from his progeny to establish the khilaafah in truth to establish the justice which would fill the earth. And this is the sunnah of Allah with His slaves: that whoever gives up something for His sake, then Allah gives him – or He gives to his progeny – something better than it. And this is in contrast to al-Husain (raadi Allaahu ‘anhu), for verily he was keen on attaining the khilaafah, and he fought for it, and he did not achieve it, and Allah knows best. Continue reading

“The jealous woman is not to be taken to task for what she does”: Ibn Hajar

In Saheeh al-Bukhari, Anas ibn Maalik narrates the following event:

كَانَ النَّبِيُّ صلى الله عليه وسلم عِنْدَ بَعْضِ نِسَائِهِ فَأَرْسَلَتْ إِحْدَى أُمَّهَاتِ الْمُؤْمِنِينَ بِصَحْفَةٍ فِيهَا طَعَامٌ، فَضَرَبَتِ الَّتِي النَّبِيُّ صلى الله عليه وسلم فِي بَيْتِهَا يَدَ الْخَادِمِ فَسَقَطَتِ الصَّحْفَةُ فَانْفَلَقَتْ، فَجَمَعَ النَّبِيُّ صلى الله عليه وسلم فِلَقَ الصَّحْفَةِ، ثُمَّ جَعَلَ يَجْمَعُ فِيهَا الطَّعَامَ الَّذِي كَانَ فِي الصَّحْفَةِ وَيَقُولُ ‏ “‏ غَارَتْ أُمُّكُمْ ‏”‏، ثُمَّ حَبَسَ الْخَادِمَ حَتَّى أُتِيَ بِصَحْفَةٍ مِنْ عِنْدِ الَّتِي هُوَ فِي بَيْتِهَا، فَدَفَعَ الصَّحْفَةَ الصَّحِيحَةَ إِلَى الَّتِي كُسِرَتْ صَحْفَتُهَا، وَأَمْسَكَ الْمَكْسُورَةَ فِي بَيْتِ الَّتِي كَسَرَتْ فِيه.‏

While the Prophet (ﷺ) was in the house of one of his wives, one of the mothers of the believers sent a meal in a dish. The wife at whose house the Prophet (ﷺ) was, struck the hand of the servant, causing the dish to fall and break. The Prophet (ﷺ) gathered the broken pieces of the dish and then started collecting on them the food which had been in the dish and said, “Your mother (i.e. my wife) felt jealous.” Then he detained the servant till a (sound) dish was brought from the wife at whose house he was. He gave the sound dish to the wife whose dish had been broken and kept the broken one at the house where it had been broken.

[al-Bukhari #5225]

In his expansive commentary of Saheeh al-Bukhari, al-Haafidh ibn Hajar writes the following in his explanation of this hadeeth:

قوله ( غارت أمكم ) الخطاب لمن حضر ، والمراد بالأم هي التي كسرت الصحفة وهي من أمهات المؤمنين كما تقدم بيانه

His statement, “Your mother felt jealous” is an address to whomever was present, and the intended meaning of ‘mother’ is she who broke the dish, and she is one of the Mothers of the Believers [i.e. one of the wives of the Prophet (ﷺ)] as had been explained previously.

وأغرب الداودي فقال : المراد بقوله ” أمكم ” سارة ، وكأن معنى الكلام عنده لا تتعجبوا مما وقع من هذه من الغيرة فقد غارت قبل ذلك أمكم حتى أخرج إبراهيم ولده إسماعيل وهو طفل مع أمه إلى واد غير ذي زرع ، وهذا وإن كان له بعض توجيه لكن المراد خلافه وأن المراد كاسرة الصحفة وعلى هذا حمله جميع من شرح هذا الحديث

And al-Dawoodi departs from this previous explanation when he says: the intended meaning of his statement, “you mother” is Sara [the wife of Ibrahim]. And it is as if the meaning of this speech, according to him, is to not be amazed by what has occurred of jealousy [here in this gathering], for your mother [i.e. Sara] had experienced jealously long before this, to the extent that Ibrahim sent his son Ismaa’eel, while he was still an infant, along with his mother [i.e. Haajar] out to a valley in which did not contain any vegetation. But even if this is part of the implication, however the (most apparent) intended meaning differs from that and definitely the intended meaning is that it refers to the one who broke the dish, and this meaning is what most of those who have explained this hadeeth have conveyed.

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The Inscription on the Sword of the Prophet (ﷺ)

ʿAli ibn Abi Taalib mentioned:

لَمَّا ضَمَمْتُ إِلَيَّ سِلاَحَ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، وَجَدتُّ فِي قَائِمِ سَيْفِ رَسُولِ اللهِ صلَّى اللهُ عليهِ وسلَّمَ رُقْعَةً فيها: ((اُعْفُ عَمَّنْ ظَلَمَكَ، وَصِلْ مَنْ قَطَعَكَ، وَأَحْسِنْ إِلَى مَنْ أَسَاءَ إِلَيْكَ، وَقُلِ الْحَقَّ وَلَوْ عَلَـــى نَفْسِكَ)). اهـ

When I put the weapon of Allah’s Messenger (ﷺ) to my chest, I found inscribed on the hilt of the Messenger of Allah (ﷺ)’s sword: “Pardon those who have oppressed you, keep in contact with those who have cut you off, behave excellently towards those who have done evil to you, and say the truth even if it’s against yourself!

(Authenticated by Sheikh al-Albaani in Silsilah al-Ahaadeeth al-Saheehah #1911; Saheeh al-Targheeb wa’l-Tarheeb 2467 (saheeh li-ghayrihi); also graded as saheeh by al-Suyuti in al-Jaami’ al-Sagheer #5004]

“And whatever the Messenger gives you, take it, and whatever he forbids you, abstain”: Tafsir al-Sa’di

Allah commands His slaves in surah al-Hashr:

وَمَا آتَاكُمُ الرَّ‌سُولُ فَخُذُوهُ وَمَا نَهَاكُمْ عَنْهُ فَانتَهُوا ۚ وَاتَّقُوا اللَّـهَ ۖ إِنَّ اللَّـهَ شَدِيدُ الْعِقَابِ

“And whatever the Messenger gives you, take it, and whatever he forbids you, abstain. And have Taqwa of Allah. Verily Allah is severe in punishment.” [59:7]

Imam al-Sa’di, in his book of tafsir, mentions this ayah and writes:

 فقال‏:‏ ‏{‏وَمَا آتَاكُمُ الرَّسُولُ فَخُذُوهُ وَمَا نَهَاكُمْ عَنْهُ فَانْتَهُوا‏}‏ وهذا شامل لأصول الدين وفروعه، ظاهره وباطنه، وأن ما جاء به الرسول يتعين على العباد الأخذ به واتباعه، ولا تحل مخالفته، وأن نص الرسول على حكم الشيء كنص الله تعالى، لا رخصة لأحد ولا عذر له في تركه، ولا يجوز تقديم قول أحد على قوله،

So He said, “And whatever the Messenger gives you, take it, and whatever he forbids you, abstain” and this encompasses both the fundamentals of the deen and its secondary matters, both what is apparent and what is hidden, and what the Messenger came with is compulsory upon the slaves to take it and to obey it, and to not differ from it. For the text of the Messenger about the ruling of a thing is like the text of Allah the Exalted. There is no exception for anyone nor is there any excuse for the the one who abandons it, and it is not permissible to elevate anyone’s speech above his speech.

ثم أمر بتقواه التي بها عمارة القلوب والأرواح ‏[‏والدنيا والآخرة‏]‏، وبها السعادة الدائمة والفوز العظيم، وبإضاعتها الشقاء الأبدي والعذاب السرمدي، فقال‏:‏ ‏{‏وَاتَّقُوا اللَّهَ إِنَّ اللَّهَ شَدِيدُ الْعِقَابِ‏}‏ على من ترك التقوى، وآثر اتباع الهوى‏

Then He commanded al-taqwa of Him, which consists of the hearts and the limbs, and concerning the dunya and the aakhirah, and by which is attained the perpetual joy and a great success, and by which one may avoid everlasting misery and eternal punishment. So He said, “And have Taqwa of Allah. Verily Allah is severe in punishment” for those who abandon having al-taqwa, and (instead) chose to follow desires.

[Taysir al-Kareem al-Rahman p. 1003]

For Imam al-Qurtubi’s tafsir of the same ayah, please see: “And whatever the Messenger gives you, take it, and whatever he forbids you, abstain”: Tafsir al-Qurtubi

See also: “Whatever I have forbidden for you, avoid it…”: Ibn Rajab

See also: The outcomes of Taqwa and truthful speech: Tafsir al-Sa’di

See also: “Indeed, prayer prohibits immorality and wrongdoing”: Tafsir al-Sa’di

See also: “Indeed the patient will be given their reward without measure”

See also: Beware of Opposing the Prophet’s Command: Tafsir ibn Kathir

‘Umar and valuing human resources over material resources

al-Haakim collects in his book of hadeeth, al-Mustadrak ‘alaa Saheehayn:

حدثنا أبو بكر بن إسحاق أنا بشر بن موسى ثنا عبد الله بن يزيد المقري ثنا حيوة بن شريح أخبرني أبو صخر أن زيد بن أسلم حدثه عن أبيه عن عمر رضي الله عنه أنه قال لأصحابه تمنوا فقال بعضهم أتمنى لو أن هذه الدار مملوءة ذهبا أنفقه في سبيل الله وأتصدق وقال رجل أتمنى لو أنها مملوءة زبرجدا وجوهرا فأنفقه في سبيل الله وأتصدق ثم قال عمر تمنوا فقالوا ما ندري يا أمير المؤمنين فقال عمر أتمنى لو أنها مملوءة رجالا مثل أبي عبيدة بن الجراح ومعاذ بن جبل وسالم مولى أبي حذيفة وحذيفة بن اليمان.

‘Umar said to his companions, “Make a wish”. So one of them said, “I wish that this house would be filled with gold so that I could spend it in the path of Allah and give in charity.” And another man said, “I wish that it would be filled with precious stones so that I could spend it in the path of Allah and give in charity.”

Then ‘Umar [again] said, “Make a wish”. So they said, “We don’t know, O Commander of the Believers.”

So ‘Umar said, “I wish that this (house) would be filled with men the likes of Abu ‘Ubaydah ibn al-Jarraah, Mu’adh ibn Jabal, Saalim the mawla of Abu Hudhaifah, and Hudhaifah ibn al-Yamaan.”

[al-Mustadrak ‘alaa Saheehayn #5005, 3/252; Ismaa’eel al-Asbahaani also recorded the same wording through a different chain in his book, Siyaar al-Salaf al-Saaliheen 2/650; Ibn Sa’d (3/220), Abu Na’eem (Hilyah 1/102), and Ibn Abi al-Dunya (1/89) recorded similar incidents in which ‘Umar only mentioned Abu ‘Ubaydah ibn al-Jarraah]

Imam al-Bukhari records a similar hadeeth in his book of history, al-Taareekh al-Awsat, with the following addition:

حَدَّثَنَا أَبُو سَعِيدٍ الْمَدِينِيُّ، حَدَّثَنَا مُحَمَّدُ بْنُ مَسْلَمَةَ الْمَخْزُومِيُّ، حَدَّثَنِي مُحَمَّدُ بْنُ إِبْرَاهِيمَ بْنِ دِينَارٍ، حَدَّثَنِي عُبَيْدُ اللَّهِ بْنُ عُمَرَ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ، وَزَيْدِ بْنِ أَسْلَمَ، عَنِ ابْنِ عُمَرَ، قَالَ: قَالَ عُمَرُ بْنُ الْخَطَّابِ رَضِيَ اللَّهُ عَنْهُ، يَوْمًا، ” تَمَنَّوْا ! ” فَجَعَلُوا يَتَمَنَّوْنُ، فقَالُوا: تَمَنَّ أَنْتَ يَا أَمِيرَ الْمُؤْمِنِينَ، قَالَ: ” أَتَمَنَّى أَنْ يَكُونَ مِثْلُ هَذِهِ الدَّارِ رِجَالا مِثْلَ أَبِي عُبَيْدَةَ بْنِ الْجَرَّاحِ ”
فَقَالَ: مَا تَمَنَّيْنَا بَعْدَ هَذَا قَالَ عُمَرُ: لَكِنِّي أَتَمَنَّى أَنْ يَكُونَ مِلْءُ هَذَا الْبَيْتِ رِجَالا، مِثْلَ أَبِي عُبَيْدَةَ بْنِ الْجَرَّاحِ، وَمُعَاذِ بْنِ جَبَلٍ، وَحُذَيْفَةَ بْنِ الْيَمَانِ، فَأَسْتَعْمِلَهُمْ فِي طَاعَةِ اللَّهِ.
قَالَ: ثُمَّ بَعَثَ بِمَالٍ إِلَى حُذَيْفَةَ قَالَ: انْظُرْ مَا يَصْنَعُ قَالَ: فَلَمَّا أَتَاهُ قَسَمَهُ ثُمَّ بَعَثَ بِمَالٍ إِلَى مُعَاذِ بْنِ جَبَلٍ فَقَسَمَهُ، ثُمَّ بَعَثَ بِمَالٍ يَعْنِي إِلَى أَبِي عُبَيْدَةَ قَالَ: انْظُرْ مَا يَصْنَعُ، فَقَالَ عُمَرُ: قَدْ قُلْتُ لَكُمْ أَوْ كَمَا قَالَ.

‘Umar ibn al-Khattaab said on day, “Make a wish,” so they made wishes. Then they said, “Now you make a wish, O Commander of the Believers.” He said, “I wish to have a house like this (full) of men the likes of Abu ‘Ubaydah ibn al-Jarraah.”

So they said, “That is what we would have wished for after this [i.e. after wishing to gold and fine stones to spend in the cause of Allah].”

‘Umar replied, “No, rather I wish that the wealth of this house would be men, the likes of Abu ‘Ubaydah ibn al-Jarraah, Mu’adh ibn Jabal, and Hudhaifah ibn al-Yamaan, so that I could employ them in obedient service to Allah.”

So ‘Umar sent some money to Hudhaifah and said [to his messenger], “Look to see what he does with it.” So when it reached him, he distributed it [in charity]. Then he sent some money to Mu’adh bin Jabal, and he also distributed it [in charity]. Then he sent some money to Abu ‘Ubaydah ibn al-Jarraah and said [to his messenger], “Look to see what he does with it.” [And he also distributed it in charity]. So ‘Umar said to his companions, “Is it as I told you, or as you said?”

[al-Taareekh al-Awsat 173]